independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended
Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)
The ministry without shame 4:1–6
vv. 1–2 — mercy held, deceit renounced
1
Therefore, having this ministryparticipial — causal participle — leans on the main clause below; the new-covenant διακονία of 3:6–9
just as we received mercy,comparative — the apostolate a gift of mercy, not merit (cf. 1 Tim 1:13)
we do not lose heart,independent — the thesis — the refrain repeated verbatim at v. 16, framing the chapter
2
but we have renounced the hidden things of shame,independent — the positive face of endurance — a once-for-all repudiation
not walking in cunningparticipial — manner — the serpent's πανουργία disowned (cf. 11:3)
nor adulterating the word of God,participial — δολόω — used of doctoring wine; the word not tampered with
but by the open manifestation of the truth commending ourselves to every conscience of men before God.participial — the counter — φανέρωσις against τὰ κρυπτά; self-commendation by truth alone, coram Deo
vv. 3–4 — the veil over the perishing, and who laid it
3
But even if our gospel is veiled,conditional — concessive protasis — leans on the clause below; the veil of 3:14–18 conceded
it is veiled among those who are perishing,independent — apodosis — the veiling real but localized; the fault not in the gospel
4
in whom the god of this age has blinded the minds of the unbelieving,relative — on τοῖς ἀπολλυμένοις — ὁ θεὸς τοῦ αἰῶνος τούτου read as Satan (cf. Eph 2:2), not the true God
so that they should not see the illumination of the gospel of the glory of Christ,purpose — εἰς τό + infinitive — the aim of the blinding: to bar the gospel's radiance
who is the image of God.relative — on Χριστοῦ — the εἰκών (cf. Col 1:15), setting up the light in the face of Christ (v. 6)
vv. 5–6 — Christ proclaimed, light shone within
5
For we do not proclaim ourselves but Christ Jesus as Lord,independent — the ground (γάρ) — the kerygma's content is the Lord, not the herald
and ourselves as your slaves for Jesus' sake.phrase modifier — elliptical second object — the herald a slave, and only διὰ Ἰησοῦν
6
For it is God — the one who said,cause — suspended subject — ὁ θεός (against the god of v. 4) taken up by ὃς ἔλαμψεν; anacoluthon
'Out of darkness light shall shine,'content — the creative fiat — Gen 1:3 rendered freely, with an echo of Isa 9:1
who has shone in our heartsrelative — on ὁ θεός — the new-creation shining at conversion and commission
to give the light of the knowledge of the glory of God in the face of Jesus Christ.purpose — πρός of purpose — the φωτισμός barred in v. 4 now imparted; Christ's unveiled face against Moses' (3:13)
The treasure in clay jars 4:7–12
vv. 7–9 — power in fragility: the four antitheses
7
But we have this treasure in earthen vessels,independent — the hinge of the chapter — the treasure of v. 6 housed in cheap, breakable clay
so that the surpassing greatness of the power may be God's and not from us;purpose — the design — the frailty is deliberate, so the power is unmistakably God's
8
in every way afflicted but not crushed,participial — first antithesis — pressed, not cornered (a θλίβω/στενοχωρέω wordplay); the pairs hang loosely on Ἔχομεν
perplexed but not driven to despair,participial — second antithesis — at a loss, never utterly (the ἐκ-intensive sharpens the pun)
9
persecuted but not forsaken,participial — third antithesis — hunted by men, never deserted by God (cf. Ps 22:1)
struck down but not destroyed,participial — fourth antithesis — knocked flat, not finished; ἀπόλλυμι echoes the perishing of v. 3
vv. 10–12 — the dying of Jesus, the life of Jesus
10
always carrying about in the body the dying of Jesus,participial — the catalogue read theologically — the νέκρωσις of Jesus borne in the clay jar
so that the life of Jesus also may be manifested in our body.purpose — the aim — resurrection life displayed in the same mortal body
11
For we who live are always being handed over to death for Jesus' sake,cause — the ground — 'the living' delivered to death; παραδίδωμι, the passion verb, as divine passive
so that the life of Jesus also may be manifested in our mortal flesh.purpose — the ἵνα of v. 10 restated — 'mortal flesh' sharpens the paradox
12
So then death is at work in us,independent — ὥστε — the conclusion of the clay-jar unit
but life in you.independent — elliptical antithesis (ἐνεργεῖται supplied) — the vicarious exchange: death in the apostles, life in the church
The same spirit of faith 4:13–15
13
But having the same spirit of faith,participial — causal participle — leans on 'we believe' below; the same believing disposition as the psalmist
according to what is written,comparative — the citation formula — κατά + the standing text, the warrant for the 'same'
'I believed, therefore I spoke,'content — Ps 116:10 (LXX 115:1) — faith finds voice
we also believe,independent — the psalmist's pattern claimed — the emphatic ἡμεῖς
therefore we also speak,independent — διό echoing the citation — the speaking of vv. 2, 5 grounded in faith
14
knowingparticipial — causal participle — the settled knowledge behind the bold speech
that the one who raised Jesus will also raise us with Jesuscontent — the resurrection ground — σὺν Ἰησοῦ (so the printed text, against the variant διὰ Ἰησοῦ)
and will present us with you.content — παρίστημι — apostles and church presented together before God (cf. 11:2)
15
For all things are for your sake,cause — verbless ground — the whole apostolic experience serves the church
so that grace, multiplied through the many, may make thanksgiving overflow to the glory of God.purpose — περισσεύσῃ taken transitively — grace makes the εὐχαριστία overflow; the unit ends in doxology
The eternal weight of glory 4:16–18
16
Therefore we do not lose heart,independent — the refrain of v. 1 resumed verbatim — the inclusio closes
but even if our outer person is decaying,conditional — concessive protasis — leans on the clause below; the clay jar wearing out
yet our inner person is being renewed day by day.independent — apodosis — the answering ἀλλά; ἡμέρᾳ καὶ ἡμέρᾳ, a Semitic distributive idiom
17
For our momentary, light affliction is producing for us, beyond all measure, an eternal weight of glory,cause — the calculus of glory — momentary/light against eternal/heavy; βάρος perhaps playing on Heb. kābôd
18
while we fix our gaze not on the things seen but on the things unseen;participial — genitive absolute — the condition of the yield: the deliberate aim of σκοπέω
for the things seen are temporary,cause — verbless ground — the seen lasts only a season
but the things unseen are eternal.cause — the chapter's last word — αἰώνια, sealing the eternal perspective (cf. 5:7)
Analysis. The chapter is framed by its refrain: οὐκ ἐγκακοῦμεν stands flush-left at v. 1 and again at v. 16, and everything between explains why the ministry does not flag. The shape alternates two textures — short purple main clauses (we do not lose heart; we have renounced; we do not preach ourselves; we have this treasure; death works in us; we believe, therefore we speak) and the green participial columns and repeated ἵνα-lines that hang beneath them: three manner-participles under ἀπειπάμεθα (v. 2), then the four paired antitheses of vv. 8–9 and the περιφέροντες of v. 10 reading as one long column under Ἔχομεν (v. 7), with four ἵνα-purposes in six verses each naming God's design in the affliction. Two olive protases lean forward without anchors (εἰ δὲ καί, v. 3; ἀλλ' εἰ καί, v. 16), each answered by a flush-left apodosis. Quotation blue appears twice: the creative fiat of v. 6 hangs from the single word εἰπών, and Ps 116:10 hangs from γεγραμμένον before Paul echoes it in his own flush-left indicatives (πιστεύομεν, διὸ καὶ λαλοῦμεν). Cruxes the layout takes a side on: ὁ θεὸς τοῦ αἰῶνος τούτου (v. 4) is read as Satan, the usurper granted lordship over the present age (with most moderns, against the patristic reflex that shrank from calling Satan θεός and referred the phrase to the true God); the v. 6 fiat is taken as a free rendering of the creation command of Gen 1:3 — conversion as new creation — while conceding honestly that the printed wording, 'out of darkness light shall shine,' is nearer Isa 9:1 than any LXX form of Genesis; the vv. 8–12 participles are attached to Ἔχομεν rather than left anacoluthic; ὁ θεὸς ὁ εἰπών itself (v. 6) is marked as a suspended subject resumed by ὃς ἔλαμψεν; and περισσεύσῃ (v. 15) is taken transitively — grace making the thanksgiving overflow. The printed text at v. 14 reads ὁ ἐγείρας τὸν Ἰησοῦν and σὺν Ἰησοῦ (not διὰ Ἰησοῦ), as the chapter data notes.